Tag: tamyee’

Reality Check for Some Mancunian Hizbiyyoon [Illegal Partisans]: Is It Possible to Refute and Shun a Terrorist Without Refuting and Shunning Sayyid Qutb?!

In the Name of Allaah, The Most Merciful, The Bestower of Mercy

Reality Check for Those Who Come Out to Denounce the Evil Acts of The Terrorists; Yet  They Recommend the Books of Sayyid Qutb To the Youth

Shaikh Rabee Bin Haadi (may Allaah preserve him) said:

Then the political groups came in this era, [whilst] being affected- to some extent-by the creed and methodologies of this sect [i.e. the khawaarij]. And for this reason, they do not give importance to [other affairs] besides politics. They neither give concern to rectifying the state of affairs of the Ummah though [sound] Creed and Knowledge nor do they reflect upon returning the Ummah to the Book and the Sunnah, and to steadfastness and righteousness which the Salafus Saaleh were upon in every aspect of the Religion. Rather they [i.e. these political groups] increase the Ummah in corruption-in creed and manners. So, you see them giving allegiance to the people of Bidah and misguidance.

They wage war against those people who [truly] follow the Qur’aan and the Sunnah, and those scholars who truly adhere to the Qur’aan and the Sunnah. They utter false opinions and slogans regarding the affair of ahlul bidah wad-dalaalah [i.e. the people of bidah and misguidance] and their books. And amongst them [i.e. those deviants whom the illegal partisans give a good image] is Sayyid Qutb and his followers- Sayyid Qutb, the one who embarked upon the methodology of the Khawaarij, the Rawaafid, the Mu’tazilah and the Jahmiyyah in creed, methodology and politics, especially in the subject matter of Takfeer. According to him [i.e. sayyid Qutb] all human societies are societies of Pre-Islamic ignorance and that the Muslim Ummah is upon the severest state of apostasy and Pre-Islamic ignorance. Then the path of the Baatiniyyah was added to this [i.e. this methodology of Sayyid Qutb], such as assassinations and explosions [i.e. by way of terrorist acts] etc. And his followers attribute themselves to the Salafi Methodology, which is a mighty plot against the [true and upright] Salafi leaders. [So] when you come to know this, then you will know that the Salafi Methodology is free from this [type] of Takfeer, [the evil act of causing] explosions and destruction, and the people of this treacherous [act]. [Source: Man Humul Irhaabiyyoon’ pages 104-105. Abridged and slightly paraphrased]


Reality Check for Those Who Spread Ikhwaani and Other False Principles Amongst the Youth, saying: Read and Take What Is Good from The Books of Sayyid Qutb and Hasan Al-Banna, and Abandon Their Errors

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:

It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators, (warned against) praising them and their gatherings.

In this regard, Asad Ibn Musa (rahimahullaah) wrote:” Beware of being a brother of the innovator (by association) or a companion of his, or one whom you sit with; for indeed it has been narrated that ‘Whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself’.

The innovators must be warned against and kept away from even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but if they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection against their innovation because this spreads bidah, belittles the Sunnah and by way of this the innovator will emerge and become a guide for the Ummah.

As for giving consideration (to the fact) that the innovation has some truth, this does not justify praising him. This is -to a far greater extent- against what is of overriding benefit and it is known in relation to a principle in the religion that averting harm takes precedence over seeking that which is of benefit. And with regards to having hatred for the innovator, the harm that is averted from the Ummah is weightier than the benefit possessed by the innovator. And had we adhered to this concept (i.e. praising the innovator because he has some truth with him), then no one would have been judged to be misguided and declared an innovator. That is because there is not an innovator except that he has some truth and adherence to the Sunnah. The innovator (may) neither be a disbeliever nor be in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. However, if the innovation is particularly related to affairs of Creed and Methodology, then the affair is dangerous indeed because it will become an example (to be followed); innovation will spread and the innovators will become active in spreading their innovation. hisNevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be.  [Source: At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. Abridged and slightly paraphrased]

Who is Sayyid Qutb




Why Did Didsbury Mosque Admin Invite Nouman Ali Khan The Jaahil Revolutionary?!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Abu Qilaabah said, “May Allaah fight the poet [an expression of amazement in Arabic] who said: Do not ask about a man, but ask about his companion. For every person guides himself by his companion. This poetry is by Adee bin Zaid, and al-Asma’ee said about it, “I have never seen a line of poetry which resembles the Sunnah more than this saying of Adee bin Zaid.” Al-Ibaanah (2/439)

Abu Hurairah – radiallaahu anhu – said, the Messenger of Allaah said, “A person is upon the deen of his friend, so let each one of you look at whom he befriends.” Saheeh. Refer to Silsilah as-Saheehah of al-Albaani (no.927)

Ibn Mas’ood – radiallaahu anhu – said, “Indeed a person walks alongside and accompanies the one whom he loves and who is like him.” Al-Ibaanah (2/476)

Abu ad-Dardaa – radiallaahu anhu – said, “It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with.” Al-Ibaanah (2/477)

Imaam Al-Awzaa’ee said, “Whoever hides his innovation from us will not be able to hide his companionship from us.” Al-Ibaanah (2/476)

Al-A’mash said, “They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people.” Al-Ibaanah (2/478)

Abdullaah bin Mas’ood -radiallaahu anhu – said, “Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion.” Al-Ibaanah (2/479)

Muhammad bin Ubaid al-Ghulaabee said, “The Ahl ul-Ahwaa (People of Desires) hide everything except their intimate friendship and companionship.” Al-Ibaanah (2/482)

Mu’aadh bin Mu’aadh said to Yahyaa bin Sa’eed, “O Abu Sa’eed! A person may hide his viewpoint from us, but he will not be able to hide that in his son, or his friend or in the one whom he sits with.” Al-Ibaanah (2/437)

Ibn Awn said, “Those who sit with the People of Innovation are more severe upon us than the People of Innovation themselves.” Al-Ibaanah (2/273). http://www.salafipublications.com/sps/sp.cfm?subsecID=SLF02&articleID=SLF020005&pfriend=


Nouman Ali Khan and Revolutions! See link:



Verdicts of The Scholars On Revolts etc





Those Who Forsake Ahlus Sunnah in Times of Trial, Hardship and Need–[Ahlul-Khadhlaan]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ibn Manzoor mentions in Lisaanul-‘Arab: [والتَّخْذيل:حَمْلُ الرجل على خِذْلان صاحبه وتَثْبِيطُه عن نصْرته]:  At-Takhdheel is when a man betakes to forsaking and abandoning his comrade [friend] and holds back from helping and aiding him.

[ الخاذِلُ: ضد الناصر- Al- Khaadhil is the opposite of an-Naasir (the helper, one who aides you, supports and backs you up)]. So Al-Khadhlaan is when someone forsakes and abandons someone or something.  So Ahlul- khadhlaan are those people who forsake and abandon the truth and its people when they need them.   [So basically they are yellow bellied turncoats who run away from and leave the people of truth when they most need them]!!!  If you look at the verbal noun Takhdeel means: To incite or induce someone from abstaining from, or neglect in aiding, assisting the truth or its people; and also it means to hinder, withhold or prevent from aiding, assisting his companion.

 إِن يَنصُرْكُمُ اللّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ وَعَلَى اللّهِ فَلْيَتَوَكِّلِ الْمُؤْمِنُونَ

If Allaah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allaah (Alone) let the believers put their trust. (Surah Aali Imran 3:160)

 يَا وَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءنِي وَكَانَ الشَّيْطَانُ لِلْإِنسَانِخَذُولًا

“Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaitaan (Satan) is ever a deserter to man in the hour of need.” (Surah Al-Furqan 25:28-29)

Translated by Abu Abdillaah [Bilaal Husayn]


An Advice and a Reminder for All Those Who Speak In The Name of Salafiyyah – [A Timely Reminder]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The article you are about to read was posted at salafitalk.net on 02/07/2011 by Abu Maryam Tariq [may Allaah preserve him]. NB: We have only quoted some sections of the original article. To proceed:

Shaykh Rabee’ bin Haadee al Madkhali (may Allaah preserve him) said:

All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:

Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.

Indeed there has appeared from those who claim as-Salafiyyah – who wait in ambush of it and its people –  stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).

From those positions and stances:

[1] – Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

[2]- Inventing principles which conflict/contradict with the principles of Ahlus-Sunnah and their methodology in order to wage war with Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

(a) We correct but we do not disparage”.

(b) Also: “The vast all-embracing Manhaj which accommodates Ahlus-Sunnah – according to their own technical term – and also accommodates the whole of the Ummah” but rather it encroaches and restricts the Ahlus-Sunnah and their Manhaj and their principles.

(c) The Manhaj of al-Mawaazanaat.

(d) The taking of Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements).

And other such principles which Ahlus-Sunnah have condemned and clarified their falsehood and deviation.

[3]- And in order to evade (at-tamallus) the truth and to be firm upon their falsehood they have contrived:

(a)The [false] principle – (It’s not obligatory upon me).

(b) Also the [false] principle – It does not satisfy, convince, and persuade me.

(c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).

(d) And the rejection of the report of trustworthy narrators (at-thiqaat).

(e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if  the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many in number; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).

(f) They have fabricated a principle to (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it’s not revilement.) And they said:  (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

And these principles have become the fountains of Fitan like pieces (sudden amassing of clouds) of the dark night.

Accompanying all these calamities is arrogance, obstinate opposition and haughtiness towards those who advise them and clarifies their deviation and their mixed up confusion. Whilst with all these calamities, afflictions and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah.  And the following are Prophetic Narrations I gathered together to remind those people so perhaps they will remember and withdraw/ be rebuked from that which they are upon.

On the authority of Qais bin Abee Haazim, who said: Aboo Bakr – may Allaah be pleased with him- stood up and praised Allaah the Mighty and Majestic and extolled Him and then said: O people, indeed you recite this Aayah (Qur’anic verse):

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡ‌ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡ‌ۚ

O You who believe! take care of your ownselves, he who goes astray cannot harm you when you are rightly-guided [5:105]

And you put it in its improper place. For indeed I heard the Messenger of Allaah (sallallaahu alaihi wasallaam) say: “When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether.”

This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams.

Also on the authority of Hudhaifah bin al-Yamaan may Allaah be pleased with him- on the authority of the Prophet (SallAllaah alaihi wasallam), who said: “By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allaah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you.”

This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is weakness in its chain of narration. And it is also reported by Imaam Ahmad in his Musnad (5/388).

And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah – radiallaahu anha – reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah – radiallaahu anhu – reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). And based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

And on the authority of Ibn Mas’ood -radiallaahu anhu- that the Messenger of Allaah -sallallaahu alaihi wasallaam – said:

There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that.

Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

In these Ahadeeth is the clarification from the Messenger of Allaah -sallallaahu alaihi wasallam – to the danger of al-Munkaraat (the evils) of innovations and sins. And its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war with the people of Misguidance and Fitan (turmoil and trials).

On the authority of Nu’man bin Basheer -radiallaahu anhumaa- the Prophet -sallallaahu alaihi wasallam – said:

The example of al-Mud-hin (the compromiser) Allaah’s Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah’s limits and orders) is like example of people who drew lots for (seats on) a ship.  Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: ‘What is wrong with you?’  He replied, “You have been troubled much by me and I have to get water.” Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves.

Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298).

The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is: The example of the one who abides by Allaah’s orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah’s Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: “We will not let you ascend and harm us.” So those on the lower part said: “Then indeed we will have to bore into the bottom of the ship in order to get water to drink.” If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid from it. Rather he flatters and compromises with those who fall into it, perpetrate it and defend it. So how about if he goes beyond that to defending them, beautifies their image (present them in favourable light) and bears witness for them that they are from Ahlus-Sunnah. So how will he be, if he transgresses beyond all that by forsaking those who forbid from it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj.

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have good suspicion of them and to plunge them into their outstretched arms and to aiding and defending them. [These are] the affairs which have lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries.

It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; for which they will asked about in front of Allaah ý The Mighty & Majestic ý on the day when no soul will be able to benefit another whatsoever.

Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous.

And I remind you of the statement of Allaah the Most High:

ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ

Friends on that Day will be foes one to another except Al-Muttaqoon (pious).

[Surah Az-Zukhruf (43): 67]

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

O You Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, or your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah- Salla Allaahu alaihi wasallam: The Deen (Religion) is an-Naseehah (sincerity and sincere advising), The Deen (Religion) is an-Naseehah (sincerity and sincere advising)” he said it three times. They said: “To whom or Messenger of Allaah?” He said: “To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people.”

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullaah al-Bajalee -radi Allaahu anhu – on the authority of Ziyaad bin ‘ilaaqah who said: I heard Jareer bin Abdullaah stand and deliver a khutbah on the day al-Mugheerah bin Sh’ubah died saying:

Upon you is the taqwa of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now. Then he said: seek forgiveness for your Ameer for indeed he used to love pardoning (others). And he said: To proceed: then indeed I came to the Messenger of Allaah -Salla Allaahu alaihi wasallam -and I said to him: “I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor.” Then he sought Allaah’s forgiveness and descended (from the pulpit).

Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet Salla Allaahu alaihi wasallam -: “The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people. Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form.

I remind them with that which is in these Aayaat and Ahadeeth from the obligation of establishing the sincere advice to Allaah, His Book, His Messenger, the rulers of the Muslims and their common people. And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil.

And I say to them as Jareer said: By the Lord of this Masjid indeed I am to all of you a sincere adviser.” But rather I say: By the Lord of the Heavens and the Earth indeed I am to them a (sincere) adviser.

I remind them of the statement of Anas -radia Allaahu ‘anhu – : “Indeed you do actions which in your eyes are considered more finer than the hair, whilst we used to consider them during the life-time of the Messenger of Allaah -salla Allaahu alaihi wasallam- to be from al-moobiqaat (the destructive/deadly sins).”

Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his ‘Musnad’ (3/157) and Aboo Y’alaa in his ‘Musnad’ Hadeeth (4207) and (4314).

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others.

I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or done it with deliberate intent.

And may the peace and blessings of Allaah be upon our prophet Muhammad, his family and his companions.

Written by:
Rabee’ Bin Haadee ‘Umayr  al-Madkhalee


A Reminder to Those Who Adopt This Particular Path of Ihyaa Turaath’s Mentor, In Order To Harm SP and Other Salafiyyoon In The West!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee (may Allaah preserve him) stated:

Indeed, from the most severe of afflictions and trials upon Islaam and the Muslims in this era, is the appearance of a group claiming to be upon the methodology of Ahlus Sunnah Wal-Jamaa-ah, but unfortunately this group does not act except in opposition to this manhaj and its people; openly at times and behind veils at other times.

And indeed this group has placed a heavy burden upon its shoulders, and that is its defence of the people of innovation and misguidance.   They author books in this regard and decorate statements for it; and they spread such defence in the world under the slogan of justice and equity or the manhaj of Muwaazanaat. They exceed the limits in the affair of Fiqul Waaqi (knowledge of current affairs) and speak ill of the scholars of the salafi methodology as a result of that; rather they degrade the methodology of the scholars as a
result of this and increase in ill speech against the salafi methodology and its people. The effects of the path of justice and equity are neither seen in their arguments against the people of the Salafi methodology nor in their praises and exaltations for the people of innovation.

Alongside concealing themselves with the Salafi Methodology, they are not seen to give it importance except with respect to what they utilize to deceive those deceived by them, or (what they utilize as) garments of salafiyyah in order to bring the people to their corrupt hizbi organization to kill off their love for the Salafi Methodology, the call to it, defence of it, traversing in it upon the methodology of the pious predecessors with the (correct) walaa wal baraa and being warned against the people of innovation; so they divert a great deal of people from the true methodology and the truthful alliance for it; and (direct them) towards that passionate alliance to the people of innovation and in defence of them, their innovations and falsehoods; or playing down their innovations to the extent that it leads them to the station of the extreme murji’ah with regards to their views towards the major innovations and greats affairs of opposition to the true religion of Allaah.

And due to this, hatred has occurred from them towards the carriers of the Sunnah and the salafi methodology; and they set up those who present their mistakes which have neither been criticized by a sunni nor a bid’ee from amongst those who ascribe themselves to Islaam.  They present these mistakes as mighty affairs of blunder and destruction, rather they make the virtues and merits of ahlus sunnah to be repugnant and disdainful in addition to much fabrication and accusation.

So with these disgraceful deeds they perpetrate, they are from the severest in war against the salafi methodology and its people; the severest in their opposition to the salafi methodology and its people; the most intense in their defence of the groups of innovation and fitan, their claims and methodologies.  They have authorships in this regard and from them: The many authorships of Shaikh Abdur-Rahmaan Abdul Khaaliq who carries the responsibility of this destructive orientation. [Source: Bayaanu Fasaadul Mi’yaar; Hiwaar Ma-a Hizbi Mutasattir; page:5-6. Slightly paraphrased]

[Part D: Observations on Dr Ibraaheem Ar-Ruhayli’s Deficient and Defective Advice To Ahlus Sunnah- Dr Shaikh Abdullah Al-Bukhaari Establishes a Third Goal, Aim and Intent Behind Boycotting]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Reader [may Allaah grant us and you thabaat upon the Sunnah(Aameen)]: Before embarking upon this fourth aim (or goal) behind boycotting-by the Aid and Assistance of Allaah- we wish to inform you that this will be the last post in the section of Dr Shaikh Abdullah Al-Bukhaari’s criticism against Dr Ibraaheem ar-Ruhayli’s deficient and defective advice to Ahlus Sunnah regarding boycotting. Shaikh Abdullah’s book is a [Hundred and Sixty pages] and we have now reached [Page Number Eighty-Four]. So after this post, we will return to Shaikh’s Rabee’s observations and as soon as Shaikh Rabee’s observations are completed, we will carry on with Shaikh Abdullah’s observations by the Permission, Aid and Assistance of Allaah (The Most High).

To proceed:

Dr Shaikh Abdullah Al-Bukhaari (may Allaah preserve him) stated a fourth aim (or goal) behind boycotting by way of which the Ummah is given sincere advise. That is because a Mubtadi is corrupt and a corrupter; so it is obligatory to be cautious of him and his bidah; likewise to stop his bidah from spreading and protect the common people from falling into it. Therefore, from those affairs that will bring about safety is that the religion obligates that sincere advice is given, as reported from the Prophet (sallal-laahu-alayhi-wasallam) in the Hadeeth in Saheeh Muslim.

Then Dr Shaikh Abdullah Al-Bukhaari (may Allaah preserve him) stated that Dr Ibraaheem Ar-Ruhayli (may Allaah rectify his affair) did indicate to this particular aim (goal) behind boycotting, but he restricted it to the affair of the one that when boycotted, the Ummah will be benefitted by it! So regarding this, a clarification will follow to show the deficiency in this view of Dr Ibraaheem.

Indeed this fourth aim (or goal) behind boycotting has been affirmed (or established) by Ahlus Sunnah in practice based on knowledge and justice, and in fulfilment of an affair legislated in the Sharee’ah. Imaam Al-Laalakaa’ee reported in Sharh Usool Al-Itiqaad Ahlus Sunnah 2/256 from Al-Haafidh Qataadah Ibn Du’aamata As-Saddoosiy who said:

“Indeed if a man innovates an innovation (in the religion), it (becomes) obligatory to make a mention of it so that (the people are) cautious (of it). [Ref 1]

Al Uqayliy reported in the introduction of Ad-Du’afaa (3/6) [in the biography of Abdul Azeez Ibn Abee Rawwaad Al-Atkiy (who died in the year 159)] with an established chain of transmission to Mu’ammil Ibn Ismaaeel, who said: Abdul Azeez Ibn Abee Rawwaad died and was brought for the Janaazah prayer; so he was placed at the door of Safaa, whilst the people were making Tawaaf. Ath-Thawri came along, so the people said: Ath-Thawri has arrived; Ath-Thawri has arrived! So he came along (i.e. walked along) until he went past the rows- whilst the people looked at him; (then) he went past the Jazaanah and did not pray (i.e. did not pray the Janaazah prayer of Ibn Abee Rawwaad). The reason behind this was because Ibn Abee Rawwaad used to hold the view of Ir’jaa.

Abu Saaleh Al-Farraa’u  said: I narrated something regarding the fitan to Yusuf Ibn Asbaat from  Wakee; so he (Yusuf) said: That one is like his Shaikh;  meaning Al-Hasan Ibn Yahyah (i.e. this Hasan Ibn Saaleh was influenced by some of the views of the khaarijites). I said to Yusuf, “Do you not fear that this is tantamount to back biting? He said, “Why, O idiot? I am better for these people than their fathers and mothers. I forbid the people from acting upon what they have innovated, so that they do not follow their footsteps in sin and the one who praises them is the most harmful to them. [Siyar A’laam An-Nubulaa 7/361]

Abul Wafaa Ibn Aqeel Al-Faqee said, our Shaikh Abul Fadl Al-Hamdaani said, ‘’The innovators (in) Islam and the fabricators of Hadeeth are worse than the Mulhiddoon [i.e. the heretics (2)], for the heretics aim to corrupt Islam from the outside, whilst these (people) want to corrupt it from within. They (i.e. the innovators and the fabricators of hadeeth) are similar to the people of a country who try to corrupt its state of affairs and the heretics are similar to those who lay a siege from the outside; so the ones from within (i.e. the innovators and fabricators of hadeeth) open the fortress. Therefore, they are more harmful to Islam than those who do not (attribute) themselves to it outwardly. [Reported by Ibnul Jawzi in Al-Mawdoo’aat 1/44]

Al-Marwadhiy said, I said to Abu Abdillaah (i.e. Imaam Ahmad), ‘’What do you think- a man preoccupies himself with fasting, prayers (i.e. optional fasting and prayers) and refrains from speaking against Ahlul Bidah?’’ So he frowned and said: ‘’If he fasts, prays and secludes himself from the people (i.e. he performs optional fasts, prayers and stays away from the people, except when he has to mix with them), he only benefits himself; but if he speaks (i.e. against ahlul bidah), he (benefits) himself and others, and that is better.[Tabaqaat Al-Hanaabilah 2/216]

Shaikhul Islam clarified the misguidance and bidah of some of the extreme Soofees, saying that it’s harmful (effects) on the Muslims is greater than the harm of poison they eat, whilst being unaware of it. The harmful effects of their bidah and misguidance on the Muslims is greater than the harm (perpetrated by the) thieves and deceivers whom they are not aware of being thieves and deceivers. That is because the severest the harm of the thieves and deceivers can be is that it causes the death of a person or loss of his wealth, which is a worldly affliction and may be a means of receiving Allah’s mercy in the afterlife. As for these ones (i.e. the extreme Soofiyyah), they inculcate the (beliefs and acts) of disbelief and hearsay through the sound path of Prophets and the friends of Allaah (i.e. they make the people believe that their beliefs, acts of disbelief and hearsay are based on the path of the Prophets and the close friends of Allaah). They portray themselves as strivers in the path of Allaah, but inwardly they are from those who wage war against Allaah and His Messenger. They manifest the statements of the disbelievers and the hypocrites through the statements of the true friends of Allaah (by way of forgery and manipulation); so a man joins them, whilst thinking that he will be from the believers and the friends of Allaah, but ends up being a hypocrite and an enemy of Allaah.  [Majmoo 2/360…Abridged and paraphrased]

Shaikhul Islaam also said:  For this reason, it is not considered backbiting to talk about one who openly publicizes his innovations and wickedness, as has been reported on Al-Hasan Al-Basree and others. This is because when one publicizes that, he justifies himself to be punished by the Muslims. The least of these forms of punishment is that he should be dispraised and dishonoured so that the people may avoid and refrain from him and his deviance. And if he is not dispraised and the evil or disobedience or innovation that lies within him is not conveyed (to the public), then the people will be deceived by him. Then it is likely that this will bring some of them to act upon what he believes in. At the same time, it will only cause him to increase in his daringness, evil and disobedience. So if the faults that he has in him are mentioned, then he will restrain and others will restrain from his evil and from accompanying and socializing with him. Al-Hasan Al-Basree said: Do you turn away from mentioning the condition of the evil-doer (faajir)? Mention what he has in him, so that the people may be warned of him! This has been reported in marfoo form.

Wickedness (fujoor) is a comprehensive term for every affair that involves disobedience or foul, evil speech, that of which causes the one who hears it to believe that there is wickedness in the heart of the one who spoke it. For this reason, it becomes necessary for this type of individual to be abandoned. If he openly proclaims his innovation or disobedience or wickedness or immorality or his intermingling with someone who does that, such that he doesn’t care about whether the people will speak evilly about him or not, then indeed not abandoning him would then become a form of supporting him. If he openly proclaims his evil deeds, then he must be openly forsaken and if he does his evil deeds in secrecy, then he must be forsaken secretly. This is since Hijrah (abandonment) is the abandoning of something based upon the evil that is found there. And abandoning evil is to stay away from what Allaah has forbidden, as Allaah says: [وَالرُّجْزَ فَاهْجُرْ- And keep away from Ar-Rujz (the idols)! (74:5)]

And Allaah (The Most High) stated:

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِّثْلُهُمْ

And it has already been revealed to you in the Book (this Qur’an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. [4:140][Ref 3]

Shaikhul Islaam also stated in Majmoo 28/231-232:

And such as the People of innovation among the people of the [innovated] sayings that oppose the Book and the Sunnah or the acts of worship opposing the Book and the Sunnah – for exposing their condition and warning the Ummah about them is obligatory by unanimous agreement of the Muslims – until it was said to Imaam Ahmad bin Hanbal: “Is it more loved by you that a man fasts, prays and peforms tawaaf or that he speaks about the People of innovation [i.e. exposes them and warns about them]?” He replied: “When he stands, prays and performs tawaaf that is for himself but when he talks about the People ofinnovation then that is for the Muslims and this is more excellent.” So he explained that the benefit of this is for the Muslims in general – for [the protection of] their religion – and it is a form of Jihaad in the Path of Allaah because the purification of the Path of Allaah, His Deen, His Minhaaj (methodology) and His Sharee’ah, repelling the oppressors and having enmity towards them is obligatory with kifaayah (i.e. there must be some amongst the Muslims who do this otherwise all of them are sinful for neglecting this duty). And if it had not been for the one whom Allaah had made to undertake this duty of repelling the harms of these people the Deen would have been corrupted and destroyed. And this corruption is greater than the corruption resulting from the domination of the enemies – amongst the people who fight against the Muslims (i.e. disbelievers) – and this is because these people (the disbelievers) when they dominate and conquer the Muslims, do not corrupt the hearts or whatever faith is contained within them except as a consequence, after time. As for these (the People of Innovation) then they corrupt the hearts right from the very beginning (i.e. since they corrupt the Deen itself).” [Ref 4]

Imaam Ibnul Qayyim (rahimahullaah) stated in Madaarij As-Saalikeen 1/372:

And due to this, the Salaf’s and Imaam’s disapproval (or rejection against) it (i.e. bidah) was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah with a more severe warning and did that to an extent that was not the same as their disapproval against lewd acts, oppression and aggression. (That is) because the harm of bidah (on the religion); its destructive (effects on the religion) and negation (of the religion) is more severe.

Then Dr Shaikh Abdullah Al-Bukhaari stated that it was obligatory on Dr (Ibraaheem)- whilst he was giving advice about boycotting and its precise principles– to clarify the true picture of boycotting held by the Salaf because a deficient clarification in this affair is a great shortcoming that will lead to an incorrect understanding of this great fundamental. That is because it is understood from Dr Ibraaheem’s speech that boycotting has a singular image, but the truth is that it of different types, and from them: To refrain from giving salaam (i.e. refrain from giving salaam to the figureheads of bidah, those who openly manifest their wicked acts etc); refrain from sitting with them; refrain from honouring them and the important people (i.e. such as the scholars and other pious leaders) are to refrain from praying their Janaazah.

[Source: At-Ta’aquubaat As-Sareehah Alaa Risaalah An-Naseehah Lid-Doktoor Ibraaheem Bin Aamir Ar-Ruhayli pages 78-84..Abridged and paraphrased]


Ref 1: Faa’idah from Shaikh Muhammad Baazmool: This Athar that was reported from Qataadah is the same principle we mentioned earlier, but the first one was that they (i.e. salaf) held that  the religion is built upon two foundations: That we do not worship none, except Allaah and that we only worship Allaah with what He has legislated; so from this follows on warning against Ahlul bidah because the path of Ahlul bidah is the opposite of what the Messenger (sallal-laahu-alayhi-wasallam) and the companions were upon. So here Qataadah acquainted his companions with this principle that indeed if a person innovates a bidah, it (becomes) obligatory to make a mention of it, so that the people are cautious of it and so that the people are cautious of this man. This is the path of the Salafus Saaleh that they mentioned the people of bidah when they become famous and known; so they mention the innovation and warn the people against it, especially if they fear that the people will be affected by it and will follow it. www.ajurry.com/vb/showthread.php?t=7187

[Ref 2] Ilhaad: Complete Il-haad is to turn away from Islaam completely and that is Major Il-haad, which exits a person from the fold of Islaam, such as the Il-haad of the communists, the idol worshippers and those similar to them.

And Minor Il-haad does not exit a person from the Religion of Islaam, such as turning away from some actions.  Allaah (The Most High) said: [وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ] ”And whoever inclines to evil actions therein or to do wrong, him We shall cause to taste a painful torment.” [22:25][for further details; see links:

http://www.ajurry.com/vb/showthread.php?t=13326 http://www.ibnothaimeen.com/all/noor/article_1802.shtml

[Ref3]http://www.spubs.com/sps/sp.cfm?subsecID=BDH05&articleID=BDH050002&pfriend= NB: The statement of Shaikul Islaam Ibn Taymiyyah quoted by Shaikh Abdullaah al-Bukhaari was already translated by the students at Salafipublications in (We ask Allaah by His Greatest Name to grant them Thabaat and Abundant reward in this dunyah and the aakhirah. Aameen)


[Part C: Observations on Dr Ibraaheem Ar-Ruhayli’s Deficient and Defective Advice To Ahlus Sunnah- Dr Shaikh Abdullah Al-Bukhaari Establishes a Third Goal, Aim and Intent Behind Boycotting]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The third aim (or goal) behind boycotting is to fulfil the obligation of [Al-Amr Bil Ma’roofi Wan-Nahyi Anil Munkar- to enjoin good and forbid evil] because a Mubtadi is one who innovates (something) in the Sharee’ah Muhammadiyyah [i.e. the divine legislation revealed by Allaah to the Prophet (sallal-laahu-alayhi-wasallam)]. Therefore, it is obligatory to disapprove (or reject) this evil in order that Allaah’s Word is elevated [i.e. the commands, prohibitions, sound creed, acts of worship, sound principles in the religion etc) because that is from the greatest types of jihad in the path of Allah.  This aim or (goal) is pointed out by the following:

Allaah (The Most High) said:

لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ

كَانُوا لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ

Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do. [5:78-79]

Imaam Ash-Shawkaaniy (rahimahullaah) stated in [Fat-hul Qadeer 2/65] that the curse against them was due to disobedience and transgression and not due to something else. Allaah clarified their act of disobedience and transgression, saying: [كَانُوا لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ – They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed]; so Allaah attributed the act to them because the  perpetrator of the deed is one amongst them, even though not all of them committed the act….. up until the Imaam stated: Enjoining good and forbidding evil is from the most important principles of Islam and the loftiest legislated obligatory duties- and due to this, the one who abandons it (i.e. whilst having the ability to do so) is a partner [in crime] of the one who commits an act of disobedience and he is deserving of Allah’s anger and vengeance, just as what happened to the people of the Sabat [i.e. see Surah Al-A’raaf… Aayaat 163-166]

Then Allaah declared the act of refraining from forbidding evil as something vile, saying:

[لَبِئْسَ مَا كَانُوا يَفْعَلُونَ – Vile indeed was what they used to do] because they abandoned the obligation of rejecting (disapproving of) that which they were obligated to reject.

Allaah  (The Most High) said:

لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَن قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ

Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing. [5:63]

Allaah [Glorified be He] rebuked the leading personalities (or people of distinction)- and they are the scholars who abandon enjoining good and forbidding evil- with a harsher and more severe rebuke than the one who perpetrates the act of disobedience. So the scholars should lend an ear to this verse and open their hearts to it, for it contains an unequivocal clarification for them that they refrain from disobedience by not abandoning the obligation of rejecting those who do evil; rather their affair is more severe and carries greater evil consequences than that of the sinners. So may Allaah have mercy upon the  scholar who fulfils what is obligated upon him in relation to enjoining good and forbidding evil, for it is the greatest of that which Allaah obligated on him and the most obligatory with regards to that which he should stand up for.

Imaam Muhammad Ibn Yahyah Adh-Dhuliy said: I heard Yahyah Ibn Maeen saying: Defending the Sunnah is better than jihad in the path of Allaah.” So I said to Yahyah, “A person spends his wealth, exerts himself and strives (in jihaad), yet this (i.e. defending the sunnah) is better than it.” He said: Yes, by a lot more.” [Siyar A’laam  An-Nubulaa  10/518]

Shaikhul Islam Ibn Taymiyyah said: The one who rebuts Ahlul  bidah is a Mujaahid, so much so that Yahyah Ibn Yahyah used to say: Defending the Sunnah is better than jihaad. [Majmoo 3/13]

Shaikhul Islaam also said, ‘’Likewise, this is what the Sunnah [obligates] in relation to companionship with the oppressors, the adulterers, the people of bidah and wickedness, and regarding all sins – it is neither permissible to accompany nor mix with them (i.e. these type of people), except in a manner that will save a person from Allaah’s punishment, and the least of that is that one rejects their acts of oppression; showing one’s hatred for them and hatred towards that which they are upon as much as possible, as stated in the hadeeth, ‘’Whoever sees an evil deed should stop it with his hand; and if he is not able, then with with tongue; and if he is not able, then with his heart and that is the weakest of Eemaan. ’’[Majmoo 15/324]

And he [Shaikhul Islaam Ibn Taymiyyah] was ask about the hadeeth: ‘’There is no Gheebah in the case of the faasiq (i.e. one is not guilty of back biting if he speaks against the open sinner)….so he replied saying that as for this hadeeth, it is not the Prophet’s speech; but it has been reported that Al -Hassan  Al Basri  said, ‘’Do you refrain from mentioning the (affair) of the wicked one?! Make a mention of him regarding what he does, so that the people are cautious of him.’’ [Al-Fataawa Al-Kubraa 2/693]

In another hadeeth:) ”Whoever removes the veil of shyness, then there is no Gheebah regarding him (i.e. those who speak about him are not guilty of back biting).

It is permissible to backbite these two types of people and the scholars do not disagree regarding this. The first of them is that one who openly commits wicked deeds, such as oppression, lewdness and bidah in opposition to the Sunnah; so if he manifests the evil deed, he is to be shown rejection based on one’s ability, just as the Prophet (sallal-laahu-alayhi-wasallam) said: ”Whoever sees an evil deed should stop it with his hand; and if he is not able, then with his tongue; and if he is not able, then with his heart and that is the weakest of Eemaan.”

Therefore, whoever manifests an evil deed, it is then obligatory to disapprove of him, boycotted [i.e. based on the severity of the deed and after asking the scholars in some cases] and rebuked. This is the meaning of the statement: ”Whoever removes the veil of shyness, then there is no Gheebah regarding him (i.e. those who speak about him are not guilty of back biting).”

As for the one who hides his sin, it should be hidden for him; but he is to be given advice in private and boycotted by the one who knows his state of affairs until he repents, and his affair is mentioned by way of advice.

Then Shaikh Abdullah Al-Bukhaari quoted a statement of Imam Ibnul Qayyim (rahimahullaah) in As-Sawaa’iq Al-Mursalah 1/301-302, who stated that exposing the faults of these ones (i.e. people of bidah and falsehood); clarifying their disgraceful acts and their principles is from the best of Jihaad in the path of Allaah. Indeed the Prophet (sallal-laahu-alayhi-wasallam) said to Hassan Ibn Thaabit, ”The Holy Spirit will continue to support you, so long as you are defending Allah and His Messenger.” He (sallal-laahu-alayhi-wasallam also said to Hasan): ”Lampoon them (i.e. Quraish) and Jibril (Gabriel) is with you.” He (sallal-laahu-alayhi-wasallam also said): ”O Allaah aid him (i.e. Hasan) with the Holy Spirit as long as he is defending Your Messenger.’’ He (sallal-laahu-alayhi-wasallam stated about Hasan’s rebuke against the Quraish: “By Allaah! It will hurt them more than arrows.”

Then Ibnul Qayyim said:

So how can this not be from Jihaad in the path of Allaah when it is the case that many of these interpretations (i.e. those uttered by the deviants) are in opposition to the path of the Salafus Saaleh – the Sahaabah, the Taabieen, Ahlul Hadeeth and the Imaams of Islaam whom Allaah has granted honour and are mentioned with good praise by the Ummah- and are tantamount to jesting with the texts and harbouring evil suspicion towards them (i.e. the texts), which is a type of the evil speech that was uttred by those who slandered the Messenger and his religion. That is because these false interpretations contain false claims and what is apparent from the speech of its utterer is slander; something that is impossible to ascertain; disbelief; misguidance; Tashbeeh (i.e. false affirmation that Allaah resembles His creation in most of His Attributes); Tamtheel (false affirmation that Allaah is like His creation in every way) or deception; then he (i.e. the deviant utterer of such statements) changes them into meanings whose intended aim behind such words is known to be a type of intentional usage of words to cause ingenuity in ascertaining their sound meanings and to cause beguilement, which does not occur from one who intends to give sincere advice and sound clarification. Therefore, defending the speech of Allaah and that of His Messenger is from the best of deeds, the most beloved to Allaah and the most beneficial for the servant.

To be continued…..In-Shaa-Allaah


[Source: At-Ta’aqqubaat As-Sareehah Alaa Risaalah An-Naseehah Lid-Duktoor Ibraaheem Bin Aamir Ar-Ruhayli’ page:  72-77..Abridged and paraphrased]

[Part B: Observations on Dr Ibraaheem Ar-Ruhayli’s Deficient and Defective Advice To Ahlus Sunnah- Dr Shaikh Abdullah Al-Bukhaari Establishes a Second Goal, Aim and Intent Behind Boycotting]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Reader: In this discourse, Dr Shaikh Abdullah Al-Bukhaari (may Allaah preserve him) will indicate to another goal behind boycotting through the texts of the Qur’aan, the Sunnah and the statements of the scholars, which Dr Ibraaheem Ar-Ruhayli (may Allaah rectify his affair or protect us from his false views) failed to mention in his defective and deficient advice to Ahlus Sunnah.

Likewise, not only will the texts of the Sharee’ah and the statements of the scholars utilised by the Shaikh (Dr Abdullah Al-Bukhaari) manifest the fact that the Hizbiyyoon propagate a corrupt Walaa Wal Baraa related to the affair of some of the Mubtadi’ah, but they will also unveil the deception of some of those hizbiyyoon of Luton (sponsees of Ihyaa Turaath) who have recently attempted to deceive the people through the statement [Whatever leads to hatred and enmity between the people, then verily the legislation categorically prohibits it]. However, this has to be understood in the light of what you will discover from the detailed texts of the Sharee’ah and the understanding of the Imaams of the Sunnah.

Finally, the reader should not be oblivious of the fact that Dr Ibraaheem Ar-Ruhayli claimed that the aims (or goals) behind boycotting are for the purposed of achieving three affairs only and that his claim is supported by the A’immah Al-Muhaqqiqoon, even though he did not quote except Shaikhul Islaam Ibn Taymiyyah (rahimahullaah). As for Dr Shaikh Abdullaah Al-Bukhaari, not only did he nullify this above unsubstantiated claim-by the Tawfeeq of Allaah- but he also pointed out that Dr Ibraaheem did not provide statements from those A’immah Al-Muhaqqiqoon, whom he claims backed his views. In Part A of this series [see here https://t.co/fW6kmUrpSi ] we saw that Dr Shaikh Abdullah fulfilled the trust in this affair of knowledge by quoting the Imaams and in Part B to follow-InShaa’Allaah- he quoted the scholars, such as Sufyaan Ath-Thawri, Ash-Shawkaani, Abu Daawud, Al-Baghawiy, Al-Mundhiriy, Al-Bayhaqqi, An-Nawawi, As-Saabooniy, Ibn Aqeel, Sulaymaan Ibn Sahmaan and Shaikhul Islaam Ibn Taymiyyah (rahimahumullaah). Likewise, the reader should not forget that Dr Shaikh Abdullaah’s observations on Dr Ibraaheem’s defective and deficient advice to Ahlus Sunnah was examined by a number of scholars in our era, such as Shaikh Rabee, Shaikh Zayd (rahimahullaah), Shaikh Muhammad Bin Haadi, Shaikh Ubaid, Shaikh Ali Naasir, Shaikh Muhammad Baazmool and others.

To proceed:

Dr Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him) began this discussion, saying that a second goal (or aim) behind boycotting is to fulfil the belief in Loyalty and disassociation; love for the sake of Allaah and hatred for the sake of Allaah because a believer is commanded with it. The actualization of this great principle necessitates disassociating oneself from bidah and the innovators because the strongest bond of Imaan is to love for the sake of Allaah and hate for the sake of Allaah.

The texts of the Qur’aan and (authentic) Sunnah indicate to the fact that it is obligatory to establish this creed (concerning love and hatred for the sake of Allaah) and this is what the Salafus Saaleh (pious predecessors) of this Ummah understood; so they determined its texts and applied it through actions. And that which indicates to this aim (or goal) is as follows:

Allaah (The Most High) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ ۚ وَاتَّقُوا اللَّهَ إِن كُنتُم مُّؤْمِنِينَ

O you who believe! Take not for Auliya’ (protectors and helpers) those who take your religion for a mockery and fun from among those who received the Scripture before you, nor from among the disbelievers; and fear Allah if you indeed are true believers. [5:57]

Then Shaikh Abdullaah Al-Bukhaari quoted Imaam Ash-Shawkaani (rahimahullaah) who stated in Fat’hul Qadeer 2/54 that the above ayah prohibits one from taking as helpers (or protectors) those who take the religion for mockery and fun. This includes everyone who does this, be it the polytheists, the people of the Book, and the people of bidah who ascribe themselves to Islaam. The part of the ayah [مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ -among those who received the Scripture] does not negate the inclusion of other people besides them (i.e. those were given the scripture), if the stated cause (i.e. taking religion for mockery and fun) in the ayah is present, which is the very reason behind the prohibition. [End]

The scholars have given attention to the establishment of this aim (or goal behind boycotting) by placing chapter headings (in their books) and stated what indicates to it. Imaam Abu Daawud placed a chapter in his Sunan (i.e. Sunan Abu Daawud) titled, ‘’Chapter: keeping away from the people of desires and having hatred for them.’’ [Vol 5, page 6]

Al-Haafidh Al-Baghawi placed a chapter titled, ‘’Keeping away from the people of desires’’ [1/221]

Al-Haafidh Al-Mundhiriy placed a chapter in [At-Targheeb Wat-Tarheeb 4/8] which he called: [At-Targheeb Fil Hubbi Fil-laahi Ta’aalaa – An urge (i,e. through texts of the sharee’ah about having love for the sake of Allaah (The Most High); Wat-Tarheeb Min Hubbil Ash’raar Wa Alil Bidah (i.e. made to fear by way of warning through the sharee’ah texts that) the evil ones and ahlul bidah should not be loved; Li-annal Mar’a Ma’a Man Ahabba (i.e. because a person will be with the one he loves] [End]

Al-Bayhaqqi placed a chapter in Al-I’tiqaad’ page 236 titled: [’Prohibition against sitting with Ahlul Bidah] [End]

An-Nawawi placed a titled in Riyaadus Saaliheen’ page 551, Chapter: [The Prohibition against boycotting between two Muslims beyond three days, except in case of boycotting (a person) due to Bidah, or (one) who openly commits wicked deeds or what is similar] [End]

Imaam As-Saabooniy stated in Aqeedatus Salaf Ashaab Al-Hadeeth’ page 292: And they hate Ahul-Bid’ah (the People of Innovation) who innovate into the religion that which is not from it. They neither love them nor keep company with them; they neither listen to their speech nor sit with them; they neither argue with them about the religion nor debate with them. Rather, they guard their ears from hearing their falsehood, which if they pass through the ears and settle in the hearts, will cause harm (to the hearts); bring about devilish whisperings and corrupt ideas. And regarding this, Allaah [The Mighty and Majestic] sent down:

 وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ

And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur’an), stay away from them till they turn to another topic. [6:68] [End]

Imaam Adh-Dhahabi stated in the biography of Thawr Bin Yazeed Al-Himsiy (died 153) that Abu Tawbah Al-Halabiy said: ‘’Our companions related to us that Thawr met Al-Awzaa’ee, so he (Thawr) extended his hand (i.e. to shake Al-Awzaa’ee’s hand), but Al-Awzaa’ee refused to give his hand to him and said: O Thawr! If this was to due to an (affair of) the Dunyah, then there would have been closeness, but it is an (affair) of the religion.’’ The reason behind Imaam Al-Awzaa’ee turning away from Thawr was because Thawr used to subscribe to the Qadari views. [See Siyar A’laam Nubulaa 6/344 and Meezaan Al-I’tidaal’ 1/374] [End]

Ibn Aqeel said: If you want to know the state of Islaam in the midst of the people of the era, then neither look at their crowding at the doors of the grand mosques nor the raising of their voices with the (statement) Labbaik (i.e. the Talbiyah); rather look at their interaction with the enemies of the Sharee’ah. [Al-Aadaab Ash-Sharee’ah’ of Ibn Muflih 1/268] [End]

Then in the second paragraph on page 65, Shaikh Abdullaah Al-Bukhaari quoted a statement of Al-Allaamah Ash-Shaikh Sulaymaan Ibn Sahmaan regarding the affair that to refrain from giving Salaam to a person or replying to Salaam does not necessitate that such a person is outside the fold of Islaam, as some people claim that one can neither refrain from giving Salaam nor refrain from replying to the salaam, except if such a person has no Islaam! So are those who hold this view not aware that refraining from giving Salaam or replying to it is from the Sunnah of the Messenger (sallal-laahu-alayhi-wasallam)- the one whose Sunnah is a source of guidance for those who are guided and those who abandon it are misguided; for indeed the Messenger (sallal-laahu-alayhi-wasallam) boycotted Ka’ab Ibn Maalik and his two companions when they failed to participate in the battle of Tabuk, even though they were amongst those who participated in the Battle of Badr.

Therefore, do those ones (i.e. the ones who claim that refraining from giving Salaam or replying to salaam is not to be applied except to one who has no Islaam) think that it was ascertained that Ka’ab and his two companions had no Islaam when the Messenger (sallal-laahu-alayhi-wasallam) boycotted them by neither giving them salaam nor speaking to them? If that is not the case- even though they were virtuous people- then indeed he (sallal-laahu-alayhi-wasallam) boycotted them, neither gave them salaam nor spoke to them when they committed (that blameworthy affair) which obligated that they were to be reprimanded and disciplined until Allaah showed them mercy, after they repented, turned in repentance and in obedience with true Faith.

So when this becomes clear to you, then you will know the ignorance of these ones (i.e. those who say that there is neither refraining from giving salaam to a Muslim nor replying to his salaam, except if he has no Islaam) regarding the Sunnah and the statements of the scholars. You should know that we do not refrain from giving them Salaam (i.e. to some of the people who deserve such treatment) except due to what they have innovated in the religion; speaking ill of the scholars and allying with the enemies of the sharee’ah, such as the Raafidah and those similar to them, and due to the evil deeds and statements they have brought about. [End]

Then Dr Shaikh Abdullah Al-Bukhaari stated on page 69 that there are those who claim that there should be softness and leniency (i.e. a claim to softness in its wrong place) which leads to negligence regarding this great fundamental and upright principle; so you find him showing a display of softness and leniency, and making claims of love for the sake of Allaah. It maybe that this person and his ilk are truthful in their claims of loving for the sake of Allaah, but when the affair is examined in reality, they do not hate for the sake of Allaah- meaning that he has love for the sake of Allaah but not hatred for the sake of Allaah (in this affair). So in that regard, he has not actualised this great principle in the manner it deserves to be actualised, for indeed love and hate for the sake of Allaah are two affairs that necessitate each another and are binded to one another- one cannot be separated from the other. Abu Nu’aym stated in Al-Hilya 7/24 that Yoosuf Ibn Asbaat said: I heard Sufyaan Ath-Thawriy saying: ‘‘If you love a man for the sake of Allaah, but then he innovated an innovation in Islaam and you do not hate him due to it, then indeed you did not love him for the sake of Allaah.’’ [End]

Then on page 71, Shaikh Abdullaah al-Bukhaari stated that a person should be careful of the games of shaytaan-be it a shaytaan amongst humans or the Jinn- with regards to these claims; so a person should cling to the texts of the sharee’ah and the understanding of the Salafus Saaleh because the entire Sharee’ah is goodness, mercy, compassion, justice and equity (i.e. within the boundaries legislated by the All-Wise Creator).  And it is from justice, equity, compassion and mercy for the slave (i.e. for everyone) that he actualises Allaah’s Sharee’ah. [End]

Shaikhul Islaam Ibn Taymiyyah said: All the legislated punishments of the Sharee’ah are a beneficial remedy by way of which Allaah rectifies the disease of the hearts, and they are from Allaah’s Mercy to His slaves and compassion for them- all of which enters into the statement of Allaah (The Blessed and Most High):

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

And We have sent you (O Muhammad) not but as a mercy for the ‘Alamin (mankind, jinns and all that exists). [21:107]

So whoever abandons this beneficial mercy due to compassion for a sick person, then he has helped such a person to be subjected to punishment and destruction, even though he does not desire except good. (And in doing so) he is an ignoramus and an idiot, just as some ignorant women and men behave with their sick ones; those whom they nurture; their slaves and other than them by not disciplining and punishing them for the shirk they commit and preventing them from good due to compassion; so that leads them to corruption, transgression and destruction. [End] [Majmoo 15/290] [Ref 1]

To be continued In-Shaa-Allaah


[Ref 1] Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah): Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?

A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)

However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change.  If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has.


[Ref 2: At-Ta’aqqubaat As-Sareehah Alaa Risaalah An-Naseehah Lid-Duktoor Ibraaheem Bin Aamir Ar’Rihayli’ pages …61-72 Abridged and paraphrased]

[Part One- Unveiling The Deceit of The Hizbiyyoon of Luton (Sponsees of the deviants of Ihyaa Turaath) Against The Correct Stances Regarding Ihyaa Turaath and Their Utilising Scholars Without Proofs In order To Hide Their Misguidance












In-Shaa-Allaah Part 2 of this series will be based on acquainting ourselves with deviant individuals of Ihyaa Turaath and their statements of misguidance in affairs of Manhaj and Aqeedah, so that it may become very clear that Shaikh Abdur Razzaaq Al-Badr’s unawareness of the true reality of Ihya Turaath cannot be taken into consideration as an excuse to promote Ihya Turaath or to turn a blind eye to the reality, rather a seeker of truth seeks after the clear proofs, as Shaikh Ubaid stated: The one who knows of a mistake and it is clear to him, then it is not permissible for him to blindly follow a scholar to whom an affair is hidden. And indeed you already heard yesterday that the scholars are not infallible in their Ijtihaadaat. Therefore, it is not permissible to adopt them (i.e. the mistakes of the scholars) as a methodology (to follow).

A Misunderstanding Regarding The Statement, ‘Laa Inkaar Fee Masaa’il Al-Khilaaf [There Should Be No Repudiation In The affairs of Khilaaf (i.e. differing)]